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■ 창세기 48장

1. 이 일 후에 혹이 요셉에게 고하기를 네 부친이 병들었다 하므로 그가 곧 두 아들 므낫세와 에브라임과 함께 이르니
And it came to pass after these things , that one told Joseph , Behold, thy father is sick : and he took with him his two sons , Manasseh and Ephraim .
2. 혹이 야곱에게 고하되 네 아들 요셉이 네게 왔다 하매 이스라엘이 힘을 내어 침상에 앉아
And one told Jacob , and said , Behold, thy son Joseph cometh unto thee: and Israel strengthened himself, and sat upon the bed .
3. 요셉에게 이르되 이전에 가나안 땅 루스에서 전능한 하나님이 내게 나타나 복을 허락하여
And Jacob said unto Joseph , God Almighty appeared unto me at Luz in the land of Canaan , and blessed me,
4. 내게 이르시되 내가 너로 생육하게 하며 번성하게 하여 네게서 많은 백성이 나게 하고 내가 이 땅을 네 후손에게 주어 영원한 기업이 되게 하리라 하셨느니라
And said unto me, Behold, I will make thee fruitful , and multiply thee, and I will make of thee a multitude of people ; and will give this land to thy seed after thee for an everlasting possession .
5. 내가 애굽으로 와서 네게 이르기 전에 애굽에서 네게 낳은 두 아들 에브라임과 므낫세는 내 것이라 르우벤과 시므온처럼 내 것이 될 것이요
And now thy two sons , Ephraim and Manasseh , which were born unto thee in the land of Egypt before I came unto thee into Egypt , are mine; as Reuben and Simeon , they shall be mine.
6. 이들 후의 네 소생이 네 것이 될 것이며 그 산업은 그 형의 명의하에서 함께 하리라
And thy issue , which thou begettest after them, shall be thine, and shall be called after the name of their brethren in their inheritance .
7. 내게 관하여는 내가 이전에 내가 밧단에서 올 때에 라헬이 나를 따르는 노중 가나안 땅에서 죽었는데 그곳은 에브랏까지 길이 오히려 격한 곳이라 내가 거기서 그를 에브랏 길에 장사 하였느니라(에브랏은 곧 베들레헴이라)
And as for me, when I came from Padan , Rachel died by me in the land of Canaan in the way , when yet there was but a little way to come unto Ephrath : and I buried her there in the way of Ephrath ; the same is Beth–lehem .
8. 이스라엘이 요셉의 아들들을 보고 가로되 이들은 누구냐
And Israel beheld Joseph’s sons , and said , Who are these?
9. 요셉이 그 아비에게 고하되 이는 하나님이 여기서 내게 주신 아들들이니이다 아비가 가로되 그들을 이끌어 내 앞으로 나아오라 내가 그들에게 축복하리라
And Joseph said unto his father , They are my sons , whom God hath given me in this place. And he said , Bring them , I pray thee, unto me, and I will bless them.
10. 이스라엘의 눈이 나이로 인하여 어두워서 보지 못하더라 요셉이 두 아들을 이끌어 아비 앞으로 나아가니 이스라엘이 그들에게 입맞추고 그들을 안고
Now the eyes of Israel were dim for age , so that he could not see . And he brought them near unto him; and he kissed them, and embraced them.
11. 요셉에게 이르되 내가 네 얼굴을 보리라고는 뜻하지 못하였더니 하나님이 내게 네 소생까지 보이셨도다
And Israel said unto Joseph , I had not thought to see thy face : and, lo, God hath shewed me also thy seed .
12. 요셉이 아비 무릎 사이에서 두 아들을 물리고 땅에 엎드려 절하고
And Joseph brought them out from between his knees , and he bowed himself with his face to the earth .
13. 우수로는 에브라임을 이스라엘의 좌수를 향하게 하고 좌수로는 므낫세를 이스라엘의 우수를 향하게 하고 이끌어 그에게 가까이 나아가매
And Joseph took them both , Ephraim in his right hand toward Israel’s left hand , and Manasseh in his left hand toward Israel’s right hand , and brought them near unto him.
14. 이스라엘이 우수를 펴서 차자 에브라임의 머리에 얹고 좌수를 펴서 므낫세의 머리에 얹으니 므낫세는 장자라도 팔을 어긋맞겨 얹었더라
And Israel stretched out his right hand , and laid it upon Ephraim’s head , who was the younger , and his left hand upon Manasseh’s head , guiding his hands wittingly ; for Manasseh was the firstborn .
15. 그가 요셉을 위하여 축복하여 가로되 내 조부 아브라함과 아버지 이삭의 섬기던 하나님, 나의 남으로부터 지금까지 나를 기르신 하나님,
And he blessed Joseph , and said , God , before whom my fathers Abraham and Isaac did walk , the God which fed me all my life long unto this day ,
16. 나를 모든 환난에서 건지신 사자께서 이 아이에게 복을 주시오며 이들로 내 이름과 내 조부 아브라함과 아버지 이삭의 이름으로 칭하게 하시오며 이들로 세상에서 번식되게 하시기를 원하나이다
The Angel which redeemed me from all evil , bless the lads ; and let my name be named on them, and the name of my fathers Abraham and Isaac ; and let them grow into a multitude in the midst of the earth .
17. 요셉이 그 아비가 우수를 에브라임의 머리에 얹은 것을 보고 기뻐 아니하여 아비의 손을 들어 에브라임의 머리에서 므낫세의 머리로 옮기고자 하여
And when Joseph saw that his father laid his right hand upon the head of Ephraim , it displeased him: and he held up his father’s hand , to remove it from Ephraim’s head unto Manasseh’s head .
18. 그 아비에게 이르되 아버지여 그리 마옵소서 이는 장자니 우수를 그 머리에 얹으소서
And Joseph said unto his father , Not so, my father : for this is the firstborn ; put thy right hand upon his head .
19. 아비가 허락지 아니하여 가로되 나도 안다 내 아들아 나도 안다 그도 한 족속이 되며 그도 크게 되려니와 그 아우가 그보다 큰 자가 되고 그 자손이 여러 민족을 이루리라 하고
And his father refused , and said , I know it, my son , I know it: he also shall become a people , and he also shall be great : but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations .
20. 그 날에 그들에게 축복하여 가로되 이스라엘 족속이 너로 축복하기를 하나님이 너로 에브라임 같고 므낫세 같게 하시리라 하리라 하여 에브라임을 므낫세보다 앞세웠더라
And he blessed them that day , saying , In thee shall Israel bless , saying , God make thee as Ephraim and as Manasseh : and he set Ephraim before Manasseh .
21. 이스라엘이 요셉에게 또 이르되 나는 죽으나 하나님이 너희와 함께 계시사 너희를 인도하여 너희 조상의 땅으로 돌아가게 하시려니와
And Israel said unto Joseph , Behold, I die : but God shall be with you, and bring you again unto the land of your fathers .
22. 내가 네게 네 형제보다 일부분을 더 주었나니 이는 내가 내 칼과 활로 아모리 족속의 손에서 빼앗은 것이니라
Moreover I have given to thee one portion above thy brethren , which I took out of the hand of the Amorite with my sword and with my bow .
■ 주석 보기
【창48:1 JFB】창48:1-22. Joseph's Visit to His Sick Father.
1. one told Joseph, Behold, thy father is sick—Joseph was hastily sent for, and on this occasion he took with him his two sons.
【창48:1 CWC】[CLOSE OF THE PATRIARCHAL AGE]
With the history of Joseph, Genesis concludes what is called the patriarchal age. Yet there are two or three facts for consideration before passing to the next book.
1. The Life of Judah.
For example, Joseph's history was interrupted almost at the beginning by that of his brother Judah (c. 38). A shameful history is that of Judah, but recorded because of its bearing upon the genealogy of Jesus, since Tamar, prostitute though she were, became an ancestress of our blessed Lord (마1:3).
2. Jacob Blessing Joseph's Sons, 48.
Note the past and the future of Jacob's faith as enunciated in vv. 3 and 4: his adoption of the two sons of Joseph, and how in some sense they were to receive the blessing forfeited by Reuben and Simeon (see the following chapter, and compare 대상5:1, 2). By the adoption of these two sons the tribes of Israel were enlarged to thirteen, but by a special divine arrangement, as we shall see subsequently, that of Levi had no part in the division of the land of Canaan, and the nation was thus able to always preserve the original number, twelve.
Of the two sons of Joseph Jacob gave the pre-eminence to one contrary to the law of primogeniture and evidently by divine guidance, though for reasons we do not know. By and by we shall see a fulfillment of this predictive blessing in the pre-eminence of the tribe of Ephraim. Notice the form of blessing on these sons, a kind of credal expression of Jacob (vv. 15, 16). This is the earliest creed of the true faith on record, and suggests an example to us in these days when all sorts of people say they believe in God, meaning so many different things thereby. We should be careful that it be known in what God we believe, namely, "the God and Father of our Lord Jesus Christ," with all that the term implies. When in this blessing Jacob speaks of "the Angel" who redeemed him, he means Jehovah Himself, since (as we have learned) He is identical with the second Person of the Trinity. "Angel" means "the sent One," in which connection read 갈4:4, 5.
Note the triumphant faith of Jacob through this closing transaction of his career. His assurance of the fulfillment of God's promises to His people takes away the fear of death from him and leads him to regard those promises greater than all the worldly glories enjoyed by Joseph and his sons as princes of Egypt. Observe also that he disposes of that which God has promised him for his descendants with as much confidence, as he would dispose of an earthly estate.
3. Jacob's Prophecy of the Twelve Tribes, 49.
In accordance with the curse on Reuben (3, 4), his tribe never attained distinction in Israel. Simeon and Levi for the same reason were both divided and scattered in the later allotment of the land (5-7): see for the former, 수19:9; 대하15:9 and 34:6, and for the latter 민35:7, 8 and 수21:1-42, Levi's curse was turned into a blessing, doubtless because of their righteous conduct, as will be seen later. Compare 출32:25 and 신33:8-11.
The reason Judah obtained the preeminence (8-12) was not for his superior moral character (as we have seen) but for reasons known only to God. "Judah" means "praise," and as Grant says, it is striking to see in the history of Israel how when Judah came to power in the time of David, the worship of Jehovah revived. David who came to Judah was himself the sweet psalmist of Israel who has given to the saints of every generation songs of praise that never grow old.
It is in connection with Judah (10) that we have the clearest prophecy of the Redeemer since that of Eden (창3:15). His was to be the royal tribe, and the scepter should not depart from him nor the lawgiver (or the rulers' staff) from between his feet until Shiloh should come. Both Jews and Christians agree that Shiloh, "peace-maker," applies to Christ, in which regard it is noticeable that the tribe of Judah maintained at least the semblance of government in Israel until after the crucifixion, while since that time she has had no national existence. All agree in regarding this one of the strong evidences of the Messiahship of Jesus.
Zebulon, in fulfillment of the prediction in v. 13, dwelt on the Sea of Galilee, his border running back on the west and north to Sidon. Naphtali being contiguous. Their occupations and dangers as seamen made them courageous, and "they jeoparded their lives" in the battles of the Kingdom
(대상12:33-34). The territory of Issachar was one of the most fertile in Canaan, explaining their pacific and industrious life as predicted in vv. 14, 15. The language concerning Dan is difficult to understand (v. 16, 17), but Asher's territory like that of the two other tribes mentioned was one of the best in Israel and corresponded with the meaning of his name, "happy" or
"fortunate." Of Naphtali we have spoken in connection with Zebulon. The tribe of Benjamin seems to have been always warlike and cruel in character.
The death of Jacob calls attention to the fact that his last days were not only his most tranquil but those in which we see the work of his conversion and sanctification carried to its culminating point.
4. The Burial of Jacob and the Death of Joseph, 50.
What period of time was devoted to the ceremonial worship for the grandees of Egypt (v. 3)? During this period Joseph was isolated from the court of Pharaoh, which accounts for his request of others (v. 4, 5).
How did Joseph's brethren exhibit needless fear on their return (15, 16)? Do you think they spoke the truth in alluding to their father, or was it a ruse on their part? How does the circumstance illustrate the power of a guilty conscience? How does Joseph's reply illustrate the kindness of God to us in Christ (21)? In what way does the circumstance suggest the ground of assurance for them who put their trust in Christ?
In what way did Joseph exhibit his faith in God's promise concerning Israel (24, 25)? Compare 히11:22.
【창48:1 MHCC】The death-beds of believers, with the prayers and counsels of dying persons, are suited to make serious impressions upon the young, the gay, and the prosperous: we shall do well to take children on such occasions, when it can be done properly. If the Lord please, it is very desirable to bear our dying testimony to his truth, to his faithfulness, and the pleasantness of his ways. And one would wish so to live, as to give energy and weight to our dying exhortations. All true believers are blessed at their death, but all do not depart equally full of spiritual consolations. Jacob adopted Joseph's two sons. Let them not succeed their father, in his power and grandeur in Egypt; but let them succeed in the inheritance of the promise made to Abraham. Thus the aged dying patriarch teaches these young persons to take their lot with the people of God. He appoints each of them to be the head of a tribe. Those are worthy of double honour, who, through God's grace, break through the temptations of worldly wealth and preferment, to embrace religion in disgrace and poverty. Jacob will have Ephraim and Manasseh to know, that it is better to be low, and in the church, than high, and out of it.
【창48:2 JFB】2. Israel strengthened himself, and sat upon the bed—In the chamber where a good man lies, edifying and spiritual discourse may be expected.
【창48:3 JFB】3, 4. God Almighty appeared unto me at Luz—The object of Jacob, in thus reverting to the memorable vision at Beth-el [창28:10-15]—one of the great landmarks in his history—was to point out the splendid promises in reserve for his posterity—to engage Joseph's interest and preserve his continued connection with the people of God, rather than with the Egyptians.
【창48:4 JFB】4. Behold, I will make thee fruitful—This is a repetition of the covenant (창28:13-15; 35:12). Whether these words are to be viewed in a limited sense, as pointing to the many centuries during which the Jews were occupiers of the Holy Land, or whether the words bear a wider meaning and intimate that the scattered tribes of Israel are to be reinstated in the land of promise, as their "everlasting possession," are points that have not yet been satisfactorily determined.
【창48:5 JFB】5. thy two sons, Ephraim and Manasseh—It was the intention of the aged patriarch to adopt Joseph's sons as his own, thus giving him a double portion. The reasons for this procedure are stated (대상5:1, 2).
are mine—Though their connections might have attached them to Egypt and opened to them brilliant prospects in the land of their nativity, they willingly accepted the adoption (히11:25).
【창48:8 MHCC】The two good men own God in their comforts. Joseph says, They are my sons whom God has given me. Jacob says, God hath showed me thy seed. Comforts are doubly sweet to us when we see them coming from God's hand. He not only prevents our fears, but exceeds our hopes. Jacob mentions the care the Divine providence had taken of him all his days. A great deal of hardship he had known in his time, but God kept him from the evil of his troubles. Now he was dying, he looked upon himself as redeemed from all sin and sorrow for ever. Christ, the Angel of the covenant, redeems from all evil. Deliverances from misery and dangers, by the Divine power, coming through the ransom of the blood of Christ, in Scripture are often called redemption. In blessing Joseph's sons, Jacob crossed hands. Joseph was willing to support his first-born, and would have removed his father's hands. But Jacob acted neither by mistake, nor from a partial affection to one more than the other; but from a spirit of prophecy, and by the Divine counsel. God, in bestowing blessings upon his people, gives more to some than to others, more gifts, graces, and comforts, and more of the good things of this life. He often gives most to those that are least likely. He chooses the weak things of the world; he raises the poor out of the dust. Grace observes not the order of nature, nor does God prefer those whom we think fittest to be preferred, but as it pleases him. How poor are they who have no riches but those of this world! How miserable is a death-bed to those who have no well-grounded hope of good, but dreadful apprehensions of evil, and nothing but evil for ever!
【창48:9 JFB】9. Bring them, I pray thee, unto me, and I will bless them—The apostle (히11:21) selected the blessing of Joseph's son as the chief, because the most comprehensive, instance of the patriarch's faith which his whole history furnishes.
【창48:13 JFB】13. Joseph took them both—The very act of pronouncing the blessing was remarkable, showing that Jacob's bosom was animated by the spirit of prophecy.
【창48:21 JFB】21. Israel said unto Joseph, Behold, I die—The patriarch could speak of death with composure, but he wished to prepare Joseph and the rest of the family for the shock.
but God shall be with you—Jacob, in all probability, was not authorized to speak of their bondage—he dwelt only on the certainty of their restoration to Canaan.
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.